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Hunbatz Men, Secrets of Mayan Science/Religion


Secrets of Mayan Science/Religion
"I think it is important to mention again the other ancient cultures, like those of India, where we find roots of words similar to peninsular Mayan. Valmiki wrote that the Naga Maya brought their culture to India around 2700 B.C., although we believe it was even earlier. We also maintain that they brought their culture to other parts of Asia and to Africa, where they were called Mayax according to Manetho, the Egyptian priest-historian.

There are notable similarities between Indian culture and the cultures of the Maya of Yucatan and other indigenous people of America, especially in esoterica. Figure 27 shows a clay sculpture from western Guerrero state. This piece represents a meditating figure seated in the Hindu 'lotus' position of yoga. Here is clear evidence, dear reader, that our ancestors practised this system of meditation in Mexico. Furthermore, the very word yoga exists in Mayan. Written yok'hah, it combines yok, 'above' or 'on top of,' and hah, 'truth.' ...

The word cizin esoterically implies a manifestation of our energies i.e., a practical application of knowledge. A flowering of radiation is visually represented by the serpent symbol of solar energy. The other extreme is cizin is in the coccyx, or the k'ul. Herein lie some of the secrets of Christ, the Jews, and other Catholic religious saints who exhibit auras surrounding their heads or bodies. It relates to what we saw in Figure 29, the meditating Mayan priest.

To conclude this brief analysis of the magic seven and its importance, we will cite another Hindi word: kundalini. This word exists in Mayan in two forms: k'ultanlilni and k'ulthanlilni. This again demonstrates the fact that world culture had roots which we, the peninsular Maya of Mexico, helped establish thousands of years ago. The Hindi word kundalini is the derivative evidence...

Continuing with our analysis of the words k'ultanlilni and k'ulthanlilni, we will try to discover new revelations through the Zuyua of pach than. As we just learned, in this form we use the words in reverse, i.e., in lil nat luk' and in lil nath luk', and study them in the contexts of etymology, linguistics, symbology, religion, science, etc.

K'ULTANLILNI & K'ULTHANLILNI:

K'u—Sacred, God, and name of the pyramid; the first sound a human makes upon arriving in this world.
K'ul—Coccyx, the sacred place where solar energy is deposited at the base of the spine. It can also mean k'u—sacred, God, etc.—with the L, contraction of lil, vibration.
K'ultan—Literally, it means coccyx and its location. From k'ul, coccyx, and tan, place. This word also says k'u, God or pyramid of lil—vibration, as seen above.
K'ulthan—Similar to above with the addition of than—to speak. k'ul—coccyx; than—to speak, or to speak to the coccyx, to God or to the pyramids, etc.
K'ultanlil—This word contains k'u—God or pyramid; L—vibration; tan—place; and lil—vibration. also k'ul—coccyx, implying that the coccyx is the location of the vibration of Hunab K'u, the Sun God.
K'ulthanlil—Composed of k'u—God, pyramid; L—vibration; than—to speak; and lil—vibration. K'ul is also coccyx; in the coccyx we can address the vibration of Hunab K'u.
K'ultanlilni—Finally one of the two complete words. K'u—God, pyramid; L—vibration; tan—place; lil—vibration. and ni—nose; also k'ul—coccyx. The composite meaning—the coccyx as the plaice of vibration is directly related to the nose because it is where the breath of the Sun God enters.
K'ulthanlilni—Similar to the previous word except for one significant variation. It means k'u—God, pyramid; L—vibration; than—to speak; lil—vibration; and ni—nose; also k'ul—coccyx. Coccyx of vibration, speak to the vibration, and also know how to breathe properly in order to generate movement of those faculties of Hunab K'u residing in the coccyx.

Through language, the Mayan culture instructs the people and enables them to develop the faculties which Hunab K'u placed in their bodies. Clearly, this process must become part of our consciousness so that we may become true Quetzalcoatls or Kukulcans. This process in uniquely expressed in our religious/scientific language, as we have demonstrated."

Hunbatz Men, Secrets of Mayan Science/Religion
Bear & Company (August 1, 1989) pp. 111/132-35



110) Sri Kundalini
— She is coiled like a serpent. She is stated to assume 31/2 coils - the form in which Sri Lalita resides in sacrum bone of every human as potential state.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989

This family Woman Kundalini entering the royal road Susumna,
Taking rest at intervals in the secret places (in the cakras),
Embraces the supreme husband and causes the nectar to flow (in the Sahasrara.)

Cintamanistava
(source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

"That Kundalini in the Muladhara, sleeping in three and half coils, roused by Yogins, breaks through the six cakras as well as the three knots, called Brahma, Visnu, and Rudra-granthis and proceeding to the Sahasrara, from the moon's orb, which is the pericarp of the lotus, She causes nectar to flow."

R. A. Sastry, Lalita-Sahasranama,
The Adyar Library and Research Centre, Madras, 1988, p 87.

The sakti called Kundalini in the form of a serpent, beautiful, fine as lotus, fibre, Resides in the Muladhara.
Biting the pericarp of the Muladhara which is like the pericarp of a lotus,
With its tail in its mouth and connected with the Brahmarandhra....
This energy unites with Siva in the thousand-petalled lotus.
This should be known as the supreme state (para),
And it is the cause of final beatitude.

Vamakesvaratantra, R. A. Sastry, Lalita-Sahasranama,
The Adyar Library and Research Centre, Madras, 1988, p 198.

May Kundalini, whose movements are secret and who by the blaze of the fire,
By the illumination of the sun and by the brightness of the moon,
Cause the ambrosia to flow through the seventy-two thousand channels,
And make us contented.

Sukasamitha, R. A. Sastry, Lalita-Sahasranama,
The Adyar Library and Research Centre, Madras, 1988, p 198.




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